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During the French Wars of Religion, the nature and identity of politics was the subject of passionate debate and controversy. Exploring early modern French uses of the word 'politique' and the statesman who practised this art, this book investigates questions of language and of power over the course of a tumultuous century.
Fresh analysis of the political thought of the French Holy League, active during the religious wars, within its intellectual context.
Rich in detail and broad in scope, this majestic book is the first to reveal the interaction of politics and religion in France during the crucial years of the long seventeenth century. Joseph Bergin begins with the Wars of Religion, which proved to be longer and more violent in France than elsewhere in Europe and left a legacy of unresolved tensions between church and state with serious repercussions for each. He then draws together a series of unresolved problems--both practical and ideological--that challenged French leaders thereafter, arriving at an original and comprehensive view of the close interrelations between the political and spiritual spheres of the time. The author considers the powerful religious dimension of French royal power even in the seventeenth century, the shift from reluctant toleration of a Protestant minority to increasing aversion, conflicts over the independence of the Catholic church and the power of the pope over secular rulers, and a wealth of other interconnected topics.
Coinage and currency—abstract and socially created units of value and power—were basic to early modern society. By controlling money, the people sought to understand and control their complex, expanding, and interdependent world. In Making Money in Sixteenth-Century France, Jotham Parsons investigates the creation and circulation of currency in France. The royal Cour des Monnaies centralized monetary administration, expanding its role in the emerging modern state during the sixteenth century and assuming new powers as an often controversial repository of theoretical and administrative expertise. The Cour des Monnaies, Parsons shows, played an important role in developing the contemporary understanding of money, as a source of both danger and opportunity at the center of economic and political life. More practically, the Monnaies led generally successful responses to the endemic inflation of the era and the monetary chaos of a period of civil war. Its work investigating and prosecuting counterfeiters shone light into a picaresque world of those who used the abstract and artificial nature of money for their own ends. Parsons’s broad, multidimensional portrait of money in early modern France also encompasses the literature of the age, in which money’s arbitrary and dangerous power was a major theme.
This volume considers how the act through which historians interpret the past can be understood as one of epistemological and cognitive translation. The book convincingly argues that words, images, and historical and archaeological remains can all be considered as objects deserving the same treatment on the part of historians, whose task consists exactly in translating their past meanings into present language. It goes on to examine the notion that this act of translation is also an act of synchronization which connects past, present, and future, disrupting and resetting time, as well as creating complex temporalities differing from any linear chronology. Using a broad, deep interpretation of translation, History as a Translation of the Past brings together an international cast of scholars working on different periods to show how their respective approaches can help us to better understand and translate the past in the future.
This study of Jewish cultural innovation in early twentieth-century France highlights the complexity and ambivalence of Jewish identity and self-definition in the modern world. This stimulating and original book makes a major contribution to our understanding of modern Jewish history as well as to the history of the Jews in France and to the larger discourse about modern Jewish identities.
From its very beginning, Christian faith has been engaged with religious violence. The first Christians were persecuted by their co-religionists and then by imperial Rome. Jesus taught them, in such circumstances, not to retaliate, but to be peacemakers,to love their enemies, and to pray for their persecutors. Jesus's response to religious violence of the first century was often ignored, but it was never forgotten. Even during those centuries when the church herself persecuted Christian heretics, Jews, and Muslims, some Christians still struggled to bear witness to the peace mandate of their Lord. In the thirteenth century, Thomas Aquinas wrote a theology to help his Dominican brothers persuade Cathar Christians to return to their Catholic faith peacefully. Ramon Lull, a Christian student of Arabic and the Qur'an, sought to help his fellow Christians recognize the elements of belief they shared in common with the Muslims in their midst. In the fifteenth century, Nicholas of Cusa, a Church Cardinal and theologian, expanded Lull's project to include the newly discovered religions of Asia. In the seventeenth century, Lord Herbert, an English diplomat and lay Christian, began to identify the political union of church and government as a causal factor in thereligious warfare of post-Reformation Christendom. One and a half centuries later, Thomas Jefferson, a lay theologian of considerable political stature, won a political struggle in the American colonies to disestablish religion first in his home colony of Virginia and then in the new nation he helped to found. All five of these theologians reclaimed the peace mandate of Jesus in their response to the religious violence of their own eras. All of which points us to some intriguing Christian responses to religious violence in our own century as recounted in the epilogue.